By Marianne Schleicher
Until eventually 1806, Rabbi Nahman of Bratslav (1772-1810) disseminated his suggestions on redemption via homilies. In 1806, despite the fact that, Nahman selected the style of stories as an extra and cutting edge technique of non secular discourse. an educational shut interpreting of the entire stories, referred to as "Sippurey Ma'asiyot", has no longer but been undertaken. because the first finished scholarly paintings probably choice of stories and opposite to past scholarship, this publication doesn't decrease the stories to biographical expressions of Nahman's tormented soul and messianic aspirations. in its place, it treats them as spiritual literature the place the idea that of "intertextuality" is taken into account necessary to clarify how Nahman defines his theology of redemption and invitations his listeners and readers to acceptable his non secular world-view.
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Extra info for Intertextuality in the Tales of Rabbi Nahman of Bratslav: A Close Reading of Sippurey Ma'asiyot
49 As a consequence, “contemplative mysticism” is intrinsically monistic. The “whole universe is full of God, the realm of the metaphysical evil, the realm of impurity and kelipah has no place in it”—and of course not outside of it, since everything is full of God. 50 The supreme value 48 Cf. Joseph Weiss: “Contemplative Mysticism and “Faith” in Hasidic Piety”, Journal of Jewish Studies 4/1, 1953. The article has been reprinted in a collection of Weiss’s articles from 1946 through 1969, edited by David Goldman and with a new introduction by Joseph Dan; cf.
What Ricoeur does not engage in, however, is an explanation as to what motive the reader may have to appropriate the proposed world-view of the text, while Kristeva points to the subject’s inclination to seek signiÀcation and gratiÀcation through an ‘other’. Furthermore, Ricoeur leaves behind the historicity of the author and his/her intentions with the text, contrary to Kristeva who wishes to discuss the potential of language to effect change, not only in the history and perception of the reader, but also in the history of the author.
Aryeh Kaplan: Until the Mashiach—The Life of Rabbi Nachman (Rabbi Nachman’s Biography: An Annotated Chronology), Breslov Research Institute, Jerusalem, 1985: 6. 5 Cf. Green 1992 (1979): 30, 54–55n27. 6 For a Jungian approach to Nahman’s childhood and its inÁuence on Nahman’s self-understanding; cf. James Kirsch: “Rabbi Nachman: The Question of his Self Understanding”, Journal of Psychology and Judaism, Vol. 2, Human Sciences Press, New York, 1978: 30–32. 7 Cf. Kaplan 1985: 6–7; Green 1992 (1979): 33–34.